Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In three days he wailed five times, and thrice bared his chest for the leaping. 50. When an eldest son and his wife could not take the place hereafter of his parents, then, (in the event of her death), her mother-in-law wore for her (only) the five months’ mourning?. 1 The scope of this paragraph is plain enough; but the construing of it is difficult. I have translated after KAin Hao’s text, which contains a character more than that of the AK/ien-lung edition. The son and his wife could not become the representatives of the family. Various reasons are suggested by the commentators for the fact. The text supposes the death of the wife to take place before that of her mother-in-law. BOOK XIV. TA KWAN OR THE GREAT TREATISE}. 1. According to the rules, only the king offered the united sacrifice to all ancestors. The chief place was then given to him from whom -the founder of the line sprang, and that founder had the place of assessor to him? The sacrifices of the princes of states reached to their highest ancestor. Great officers and other officers, who had performed great services, when these were examined (and approved) by the ruler, were able to carry their sacrifices up to their high ancestor. ; 2. The field of Md-yeh was the great achievement of king Wd. When he withdrew after the victory, he reared a burning pile to God; prayed at the altar of the earth; and set forth his offerings in the house of Mf. He then led all the princes of the kingdom, bearing his offerings in their various stands, and hurrying about, and carried the title of king back to Thai who was Than-ff, A%-li, and king Wan who was Khang ;—he would not approach his honourable ancestors with their former humbler titles. ? See the introductory notice, vol. xxvii, pages 30, 31. ? See the last Book, I, paragraphs 9, 17, et al. 5 I suppose that all which is, here described was done by king W0 after his victory at MQ, under the advice of his brother, known to us as the duke of Kau; see the Kung Yung, paragraphs 54, 55. ‘ The house of MQ’ would be a building converted for the occasion into a temple. ; BK. XIV. TA KWAN. 61 3. Thus he regulated the services to be rendered to his father and grandfather before him ;—giving honour to the most honourable. He regulated the places to be given to his sons and grandsons below him ;—showing his affection to his kindred. He regulated (also) the observances for the collateral branches of his cousins ;—associating all their members in the fe&dsting. He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete.
2He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete. 4. When a sage sovereign stood with his face to the south, and all the affairs of the kingdom came before him, there were five things which for the time claimed his first care, and the people were not reckoned among them. The first was the regulating what was due to his kindred (as above) ; the second, the reward of merit; the third, the promotion of worth ; the fourth, the employment of ability; and the fifth, the maintenance of a loving vigilance. When these five things were all fully realised, the people had all their necessities satisfied, all that they wanted supplied. If one of them were defective, the people could not complete their lives in comfort. It was necessary for a sage on the throne of government to begin with the (above) procedure of human duty. 5. The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month ; alterations in the colour of dress ; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress :— 62 THE Lf xt. BK. XIV. these were things, changes in which could be enjoined on the people. But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female. 6. Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches'. Those of a different surname? had their mutual relations regulated principally by the names assigned to them. Those names being clearly set forth, the different positions of males and females were determined. When the husband belonged to the class of fathers [or uncles]®, the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives‘. Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]? The name or appellation is of the greatest 1 That is, the males all called by the surname of the family. 2 That is, the females, married into the family from other families of different surnames, and receiving different names or appellations from the places of their husbands in the family roll. § ‘Fathers’ and ‘mothers’ here are really uncles and aunts, the ng for the former being equivalent to 48 aL 4g ; and the FF for the latter to 48 aL FF. The uncles were of the same category as the father in respect to age, and the aunts in the same category as the mother.
3§ ‘Fathers’ and ‘mothers’ here are really uncles and aunts, the ng for the former being equivalent to 48 aL 4g ; and the FF for the latter to 48 aL FF. The uncles were of the same category as the father in respect to age, and the aunts in the same category as the mother. ‘ FQ, the character here for wife, does not in itself contain the idea of this inferiority in point of age. That idea was in the mind of the writer, arising from the subject of which he was treating. BK. XIV. TA EWAN. 63 importance in the regulation of the family ;—was not anxious care required in the declaration of it? 7. For parties four generations removed (from the same common ancestor) the mourning was reduced to that worn for three months, and this was the limit of wearing the hempen cloth. If the generations were five, the shoulders were bared and the cincture assumed ; and in this way the mourning within the circle of the same was gradually reduced. After the sixth generation the bond of kinship was held to be at an end. 8. As the branch-surnames which arose separated the members of them from their relatives of a former time, and the kinship disappeared as time went on, (so far as wearing mourning was concerned), could marriage be contracted between parties (so wide apart)'? But there was that original surname tying all the members together without distinction, and the maintenance of the connexion by means of the common feast?;—-while there were these conditions, there could be no intermarriage, even after a hundred generations. Such was the rule of Kau’. 9. The considerations which regulated the mourning worn were six :—first, the nearness of the kinship4; 1 Khan H4o says that under the Yin dynasty intermarriages were allowed after the fifth generation in a family of the same surname. The same statement is referred to by Khung Ying-t4, from whom /%n, probably, took it; but the A‘ien-lung editors discard it, as being ‘ without proof.’ * «The feast’ given to all the kindred after the seasonal sacrifices in the ancestral temple. * Khan Hao refers to this prohibition of intermarriages by KAu as the grand distinction of the dynasty, marking clearly ‘ for the first time the distinction between man and beast.’ * As between parents and children. 64 THE Li xf. BK, XIV. second, the honour due to the honourable’; third, the names (as expressing the position in the relative circle)?; fourth, the cases of women still unmarried in the paternal home, and of those who had married and left it®; fifth, age‘; and sixth, affinity, and external relationship °. 10. Of the considerations of affinity and external relationship there were six cases =—those arising from inter-relationship *; those in which there was no inter-relationship?; those where mourning should be worn, and yet was not; those where it should not be worn, and yet was; those where it should be deep, and yet was light ; and those where it should be light, and yet was deep.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In three days he wailed five times, and thrice bared his chest for the leaping. 50. When an eldest son and his wife could not take the place hereafter of his parents, then, (in the event of her death), her mother-in-law wore for her (only) the five months’ mourning?. 1 The scope of this paragraph is plain enough; but the construing of it is difficult. I have translated after KAin Hao’s text, which contains a character more than that of the AK/ien-lung edition. The son and his wife could not become the representatives of the family. Various reasons are suggested by the commentators for the fact. The text supposes the death of the wife to take place before that of her mother-in-law. BOOK XIV. TA KWAN OR THE GREAT TREATISE}. 1. According to the rules, only the king offered the united sacrifice to all ancestors. The chief place was then given to him from whom -the founder of the line sprang, and that founder had the place of assessor to him? The sacrifices of the princes of states reached to their highest ancestor. Great officers and other officers, who had performed great services, when these were examined (and approved) by the ruler, were able to carry their sacrifices up to their high ancestor. ; 2. The field of Md-yeh was the great achievement of king Wd. When he withdrew after the victory, he reared a burning pile to God; prayed at the altar of the earth; and set forth his offerings in the house of Mf. He then led all the princes of the kingdom, bearing his offerings in their various stands, and hurrying about, and carried the title of king back to Thai who was Than-ff, A%-li, and king Wan who was Khang ;—he would not approach his honourable ancestors with their former humbler titles. ? See the introductory notice, vol. xxvii, pages 30, 31. ? See the last Book, I, paragraphs 9, 17, et al. 5 I suppose that all which is, here described was done by king W0 after his victory at MQ, under the advice of his brother, known to us as the duke of Kau; see the Kung Yung, paragraphs 54, 55. ‘ The house of MQ’ would be a building converted for the occasion into a temple. ; BK. XIV. TA KWAN. 61 3. Thus he regulated the services to be rendered to his father and grandfather before him ;—giving honour to the most honourable. He regulated the places to be given to his sons and grandsons below him ;—showing his affection to his kindred. He regulated (also) the observances for the collateral branches of his cousins ;—associating all their members in the fe&dsting. He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete.
2He defined their places according to their order of descent; and his every distinction was in harmony with what was proper and right. In this way the procedure of human duty was made complete. 4. When a sage sovereign stood with his face to the south, and all the affairs of the kingdom came before him, there were five things which for the time claimed his first care, and the people were not reckoned among them. The first was the regulating what was due to his kindred (as above) ; the second, the reward of merit; the third, the promotion of worth ; the fourth, the employment of ability; and the fifth, the maintenance of a loving vigilance. When these five things were all fully realised, the people had all their necessities satisfied, all that they wanted supplied. If one of them were defective, the people could not complete their lives in comfort. It was necessary for a sage on the throne of government to begin with the (above) procedure of human duty. 5. The appointment of the measures of weight, length, and capacity; the fixing the elegancies (of ceremony); the changing the commencement of the year and month ; alterations in the colour of dress ; differences of flags and their blazonry; changes in vessels and weapons, and distinctions in dress :— 62 THE Lf xt. BK. XIV. these were things, changes in which could be enjoined on the people. But no changes could be enjoined upon them in what concerned affection for kin, the honour paid to the honourable, the respect due to the aged, and the different positions and functions of male and female. 6. Members of the same surname were united together in the various ramifications of their kinship, under the Heads of their different branches'. Those of a different surname? had their mutual relations regulated principally by the names assigned to them. Those names being clearly set forth, the different positions of males and females were determined. When the husband belonged to the class of fathers [or uncles]®, the wife was placed in that of mothers [or aunts]; when he belonged to the class of sons [or cousins], the wife was placed in that of (junior) wives‘. Since the wife of a younger brother was (thus) styled (junior) wife, could the wife of his elder brother be at the same time styled mother [or aunt]? The name or appellation is of the greatest 1 That is, the males all called by the surname of the family. 2 That is, the females, married into the family from other families of different surnames, and receiving different names or appellations from the places of their husbands in the family roll. § ‘Fathers’ and ‘mothers’ here are really uncles and aunts, the ng for the former being equivalent to 48 aL 4g ; and the FF for the latter to 48 aL FF. The uncles were of the same category as the father in respect to age, and the aunts in the same category as the mother.
3§ ‘Fathers’ and ‘mothers’ here are really uncles and aunts, the ng for the former being equivalent to 48 aL 4g ; and the FF for the latter to 48 aL FF. The uncles were of the same category as the father in respect to age, and the aunts in the same category as the mother. ‘ FQ, the character here for wife, does not in itself contain the idea of this inferiority in point of age. That idea was in the mind of the writer, arising from the subject of which he was treating. BK. XIV. TA EWAN. 63 importance in the regulation of the family ;—was not anxious care required in the declaration of it? 7. For parties four generations removed (from the same common ancestor) the mourning was reduced to that worn for three months, and this was the limit of wearing the hempen cloth. If the generations were five, the shoulders were bared and the cincture assumed ; and in this way the mourning within the circle of the same was gradually reduced. After the sixth generation the bond of kinship was held to be at an end. 8. As the branch-surnames which arose separated the members of them from their relatives of a former time, and the kinship disappeared as time went on, (so far as wearing mourning was concerned), could marriage be contracted between parties (so wide apart)'? But there was that original surname tying all the members together without distinction, and the maintenance of the connexion by means of the common feast?;—-while there were these conditions, there could be no intermarriage, even after a hundred generations. Such was the rule of Kau’. 9. The considerations which regulated the mourning worn were six :—first, the nearness of the kinship4; 1 Khan H4o says that under the Yin dynasty intermarriages were allowed after the fifth generation in a family of the same surname. The same statement is referred to by Khung Ying-t4, from whom /%n, probably, took it; but the A‘ien-lung editors discard it, as being ‘ without proof.’ * «The feast’ given to all the kindred after the seasonal sacrifices in the ancestral temple. * Khan Hao refers to this prohibition of intermarriages by KAu as the grand distinction of the dynasty, marking clearly ‘ for the first time the distinction between man and beast.’ * As between parents and children. 64 THE Li xf. BK, XIV. second, the honour due to the honourable’; third, the names (as expressing the position in the relative circle)?; fourth, the cases of women still unmarried in the paternal home, and of those who had married and left it®; fifth, age‘; and sixth, affinity, and external relationship °. 10. Of the considerations of affinity and external relationship there were six cases =—those arising from inter-relationship *; those in which there was no inter-relationship?; those where mourning should be worn, and yet was not; those where it should not be worn, and yet was; those where it should be deep, and yet was light ; and those where it should be light, and yet was deep.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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